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Climate change is today's news, but it isn't a new phenomenon. Centuries-long cycles of heating and cooling are well documented for Europe and the North Atlantic. These variations in climate, including the Medieval Warm Period (MWP), AD 900 to 1300, and the early centuries of the Little Ice Age (LIA), AD 1300 to 1600, had a substantial impact on the cultural history of Europe. In this pathfinding volume, William C. Foster marshals extensive evidence that the heating and cooling of the MWP and LIA also occurred in North America and significantly affected the cultural history of Native peoples of the American Southwest, Southern Plains, and Southeast. Correlating climate change data with studies of archaeological sites across the Southwest, Southern Plains, and Southeast, Foster presents the first comprehensive overview of how Native American societies responded to climate variations over seven centuries. He describes how, as in Europe, the MWP ushered in a cultural renaissance, during which population levels surged and Native peoples substantially intensified agriculture, constructed monumental architecture, and produced sophisticated works of art. Foster follows the rise of three dominant cultural centers-Chaco Canyon in New Mexico, Cahokia on the middle Mississippi River, and Casas Grandes in northwestern Chihuahua, Mexico-that reached population levels comparable to those of London and Paris. Then he shows how the LIA reversed the gains of the MWP as population levels and agricultural production sharply declined; Chaco Canyon, Cahokia, and Casas Grandes collapsed; and dozens of smaller villages also collapsed or became fortresses.

Sustainability defines the need for any society to live within the constraints of the land's capacity to deliver all natural resources the society consumes. This book compares the general differences between Native Americans and western world view towards resources. It will provide the 'nuts and bolts' of a sustainability portfolio designed by indigenous peoples. This book introduces the ideas on how to link nature and society to make sustainable choices. To be sustainable, nature and its endowment needs to be linked to human behavior similar to the practices of indigenous peoples. The main goal of this book is to facilitate thinking about how to change behavior and to integrate culture into thinking and decision-processes.

Indigenous knowledge has become a catchphrase in global struggles for environmental justice. Yet indigenous knowledges are often viewed, incorrectly, as pure and primordial cultural artifacts. This collection draws from African and North American cases to argue that the forms of knowledge identified as \"indigenous\" resulted from strategies to control environmental resources during and after colonial encounters.At times indigenous knowledges represented a \"middle ground\" of intellectual exchanges between colonizers and colonized; elsewhere, indigenous knowledges were defined through conflict and struggle. The authors demonstrate how people claimed that their hybrid forms of knowledge were communal, religious, and traditional, as opposed to individualist, secular, and scientific, which they associated with European colonialism.Indigenous Knowledge and the Environmentoffers comparative and transnational insights that disturb romantic views of unchanging indigenous knowledges in harmony with the environment. The result is a book that informs and complicates how indigenous knowledges can and should relate to environmental policy-making.Contributors:David Bernstein, Derick Fay, Andrew H. Fisher, Karen Flint, David M. Gordon, Paul Kelton, Shepard Krech III, Joshua Reid, Parker Shipton, Lance van Sittert, Jacob Tropp, James L. A. Webb, Jr., Marsha Weisiger

Capturing the vitality of California's unique indigenous cultures, this major new introduction incorporates the extensive research of the past thirty years into an illuminating, comprehensive synthesis for a wide audience. Based in part on new archaeological findings, it tells how the California Indians lived in vibrant polities, each boasting a rich village life including chiefs, religious specialists, master craftspeople, dances, feasts, and ceremonies. Throughout, the book emphasizes how these diverse communities interacted with the state's varied landscape, enhancing its already bountiful natural resources through various practices centered around prescribed burning. A handy reference section, illustrated with more than one hundred color photographs, describes the plants, animals, and minerals the California Indians used for food, basketry and cordage, medicine, and more. At a time when we are grappling with the problems of maintaining habitat diversity and sustainable economies, we find that these native peoples and their traditions have much to teach us about the future, as well as the past, of California.

The important cultural role of an ancient, endangered plant Under the Shade of Thipaak is the first book to explore the cultural role of cycads, plants that evolved over 250 million years ago and are now critically endangered, in the ancient and modern Mesoamerican and Caribbean worlds. This volume demonstrates how these ancient plants have figured prominently in regional mythologies, rituals, art, and foodways from the Pleistocene-Holocene transition to the present. Contributors discuss the importance of cycads from a variety of disciplinary perspectives, including biology and population genetics, historical ecology, archaeology, art history, linguistics, and conservation and sustainability. Chapters pay special attention to the enduring conceptual relationships between cycads and maize. This book demonstrates how a close examination of cycad-human relationships can motivate conservation of these threatened plants in ways that engage local communities, as well as promote the significance of ancient and modern practices that unite nature and culture . Contributors : Francisco Barona-Gómez | Emanuel Bojorquez Quintal | Mark A. Bonta | Edder Daniel Bustos-Díaz | Dánae Cabrera-Toledo | Michael Calonje | Michael D. Carrasco | Angélica Cibrián-Jaramillo | Joshua D. Englehardt | Jorge González-Astorga | Naishla M. Gutiérrez-Arroyo | José Saíd Gutiérrez-Ortega | Thomas Hart | Jaime R. Pagán-Jiménez | Francisco Pérez-Zavala | Luis Rojas Abarca | Esteban Sánchez Rodríguez | Dennis William Stevenson | Amber M. VanDerwarker | Luis R. Velázquez Maldonado | Andrew P. Vovides

Winner of the 2023 Hal K. Rothman Book Prize for best book in western environmental history from the Western History AssociationIndigenous power in a significant cultural and ecological borderlandIn People of the Ecotone, Robert Morrissey weaves together a history of Native peoples with a history of an ecotone to tell a new story about the roots of the Fox Wars, among the most transformative and misunderstood events of early American history. To do this, he also offers the first comprehensive environmental history of some of North America’s most radically transformed landscapes—the former tallgrass prairies—in the period before they became the monocultural “corn belt” we know today.Morrissey situates the complex rise and fall of the Illinois, Meskwaki, and Myaamia peoples from roughly the collapse of Cahokia (thirteenth to fourteenth century CE) to the mid-eighteenth century in the context of millennia-long environmental shifts, as changes to the climate shifted bison geographies and tribes adapted their cultures to become pedestrian bison hunters. Tracing dynamic chains of causation from microscopic viruses to massive forces of climate, from the deep time of evolution to the specific events of human lifetimes, from local Illinois village economies to market forces an ocean away, People of the Ecotone offers new insight on Indigenous power and Indigenous logics.

For better or worse, representations abound of Native Americans as a people with an innate and special connection to the earth. This study looks at the challenges faced by Native American writers who confront stereotypical representations as they assert their own ethical relationship with the earth. Lee Schweninger considers a range of genres (memoirs, novels, stories, essays) by Native writers from various parts of the United States. Contextualizing these works within the origins, evolution, and perpetuation of the \"green\" labels imposed on American Indians, Schweninger shows how writers often find themselves denying some land ethic stereotypes while seeming to embrace others. Taken together, the time periods covered in Listening to the Land span more than a hundred years, from Luther Standing Bear's description of his late-nineteenth-century life on the prairie to Linda Hogan's account of a 1999 Makah hunt of a gray whale. Two-thirds of the writers Schweninger considers, however, are well-known voices from the second half of the twentieth century, including N. Scott Momaday, Louise Erdrich, Vine Deloria Jr., Gerald Vizenor, and Louis Owens. Few ecocritical studies have focused on indigenous environmental attitudes, in comparison to related work done by historians and anthropologists. Listening to the Land will narrow this gap in the scholarship; moreover, it will add individual Native American perspectives to an understanding of what, to these writers, is a genuine Native American philosophy regarding the land.

Ecosystems worldwide have a long history of use and management by indigenous cultures. However, environmental degradation can reduce the availability of culturally important resources. Ecological restoration aims to repair damage to ecosystems caused by human activity, but it is unclear how often restoration projects incorporate the return of harvesting or traditional life patterns for indigenous communities. We examined the incorporation of cultural use of natural resources into ecological restoration in the context of a culturally important but protected New Zealand bird; among award-winning restoration projects in Australasia and worldwide; and in the peer-reviewed restoration ecology literature. Among New Zealand's culturally important bird species, differences in threat status and availability for hunting were large. These differences indicate the values of a colonizing culture can inhibit harvesting by indigenous people. In Australasia among award-winning ecological restoration projects, <17% involved human use of restored areas beyond aesthetic or recreational use, despite many projects encouraging community participation. Globally, restoration goals differed among regions. For example, in North America, projects were primarily conservation oriented, whereas in Asia and Africa projects frequently focused on restoring cultural harvesting. From 1995 to 2014, the restoration ecology literature contained few references to cultural values or use. We argue that restoration practitioners are missing a vital component for reassembling functional ecosystems. Inclusion of sustainably harvestable areas within restored landscapes may allow for the continuation of traditional practices that shaped ecosystems for millennia, and also aid project success by ensuring community support. Los ecosistemas en todo el mundo tienen una larga historia de uso y manejo por parte de las culturas indígenas. Sin embargo, la degradación ambiental puede reducir la disponibilidad de los recursos con importancia cultural. La restauración ecológica busca reparar el daño a los ecosistemas causado por la actividad humana, pero no está claro cuan seguido los proyectos de restauración incorporan el regreso de los patrones de cultivo o de vida tradicional de las comunidades indígenas. Examinamos la incorporación del uso cultural de los recursos naturales dentro de la restauración ecológica en el contexto de un ave importante culturalmente, pero protegida en Nueva Zelanda; entre proyectos de restauración ecológica premiados en Australasia y a nivel mundial; y en la literatura de restauración revisada por colegas. Entre las especies de aves con importancia cultural en Nueva Zelanda, las diferencias entre el estado de amenaza y la disponibilidad para la caza fueron grandes. Estas diferencias sugieren que los valores de una cultura que coloniza pueden inhibir la cosecha por parte de los habitantes indígenas. Entre los proyectos de restauración ecológica premiados en Australasia, <17 % involucró el uso humano de las áreas restauradas más allá del uso recreativo o estético, a pesar de que muchos proyectos alentaban la participación comunitaria. A nivel mundial, los objetivos de restauración difirieron entre las regiones. Por ejemplo, la mayoría de los proyectos en América del Norte estaban orientados hacia la conservación, mientras que en Asia y en África los proyectos comúnmente se enfocaban en la restauración de la cosecha cultural. De 1995 y hasta 2014 la literatura de la ecología de la restauración contenía pocas referencias a los valores o al uso cultural. Argumentamos que a los restauradores les falta un componente vital para el reensamblaje de los ecosistemas funcionales. La inclusión de las áreas sustentablemente cosechables dentro de los paisajes restaurados puede no sólo permitir la continuación de las prácticas tradicionales que dieron forma a los ecosistemas durante milenios, sino también apoyar en el éxito de los proyectos al asegurar el apoyo de la comunidad.

Historical and contemporary policies and practices, including the suppression of lightning-ignited fires and the removal of intentional fires ignited by Indigenous peoples, have resulted in over a century of fire exclusion across many of the USA’s landscapes. Within many designated wilderness areas, this intentional exclusion of fire has clearly altered ecological processes and thus constitutes a fundamental and ubiquitous act of trammeling . Through a framework that recognizes four orders of trammeling , we demonstrate the substantial, long-term, and negative effects of fire exclusion on the natural conditions of fire-adapted wilderness ecosystems. In order to un trammel more than a century of fire exclusion, the implementation of active programs of intentional burning may be necessary across some wilderness landscapes. We also suggest greater recognition and accommodation of Indigenous cultural burning, a practice which Tribes used to shape and maintain many fire-adapted landscapes for thousands of years before Euro-American colonization, including landscapes today designated as wilderness. Human-ignited fire may be critical to restoring the natural character of fire-adapted wilderness landscapes and can also support ecocultural restoration efforts sought by Indigenous peoples.